Chapter Fifteen

Talmud Eser Sefirot
(The Study of the Ten Sefirot)
Part 3

Explains the Hitlabshut of the Orot in the Kelim, some inside the Kelim, and some around. Contains six issues:

1. There aren’t five Kelim to the five Behinot of NRNHY. 2. There are only three Kelim to Nefesh, Ruach, Neshama, but there are no Kelim to Haya and Yechida and they became Orot Makifim. 3. The three Kelim de NRN are regarded as Hitzon, Emtzai (Medial) and Pnimi. 4. The Ohr Yashar expands from above downward and is almost separated from its place in order to come down to the Tachtonim. For that reason it is in complete HaVaYot (pl. for HaVaYaH) and the Otiot are separated to themselves. 5. The Ohr Hozer that leaves the Malchut and rises upward is square Elokim. The Otiot rise and connect with each other until they come to their Shoresh. 6. There is Panim and Achor in the Kelim, but there is no Panim and Achor in the Orot, but only Hitpashtut and Histalkut, Ohr Yashar and Ohr Hozer, because they are all Pnimiut.

There aren’t five Kelim to the five Behinot of NRNHY

1. After you have learned all that in general, your eyes should be opened so that you do not err in what is written above, and think that just as there are five Behinot NRNHY in each and every Partzuf in each and every Olam, called Pnimiut, so there are five corresponding Behinot Kelim. This is not the case.

There are only three Kelim to Nefesh, Ruach, Neshama, but there are no Kelim to Haya and Yechida and they became Orot Makifim

2. The thing is that the Kelim are Hitzoniut and Aviut, and could not clothe all the kinds of Neshama, only the lower three, which are Nefesh, Ruach, Neshama. Only these had corresponding Kelim and Gufim. However, Haya and Yechida in each Partzuf (1) do not have corresponding Kelim to clothe in the Partzuf itself, so they remain outside without Kelim, as Makif.

Ohr Pnimi

1. This matter formed in Olam ha Nekudim by the force of the important Tikun of the association of Midat ha Rachamim with Din (see Ohr Pnimi, Chap 10, item 1). The point of Malchut, which is Behina Dalet rose with the Masach in her to the edges of Bina, and Behina Bet was made the Masach and the point of Sium.

Because of this new Sium, the general Behina Dalet and Behina Gimel came out and were separated from the Eser Sefirot of the general Behina Dalet. It is so because they were under the above new Tzimtzum and could not receive the Ohr Elyon inside them.

Thus, they had to receive the Ohr Elyon from afar, as Orot Makifim. Behina Gimel was separated from the Partzuf and became Behinat Kli for Ohr Makif called Levush, being a Kli for Ohr Makif of Hochma, called Haya. The Behina Dalet that was separated from the Partzuf became Behinat Heichal, which is a Kli for Ohr Makif of the Ohr Keter, called Yechida. This is brought above in the Rav’s words (Chap 10, item 1).

The Rav writes here, “and could not clothe all the kinds of Neshama, only the lower three, which are Nefesh, Ruach, Neshama. Only these had corresponding Kelim and Gufim. However, Haya and Yechida in each Partzuf do not have corresponding Kelim to clothe in the Partzuf itself, so they remain outside without Kelim, as Makif.” It means that when he writes that “they remain outside without Kelim,” he means that they’ve become Kelim for Ohr Makif, called Levush and Heichal.

We might ask: Since only the lower Kelim were separated, which are Behina Gimel, namely ZA, and Behina Dalet, namely Malchut, the Orot of Ruach and Nefesh should have remained without Kelim and become Makifim. These are the Orot that relate to Behina Gimel and Behina Dalet. Why then did Haya and Yechida remain without Kelim? After all, their Kelim are Keter and Hochma, which remained in the Partzuf.

You already know the opposite value between bestowal, which is Hamshacha of Ohr to the Partzuf, and a Kli for the reception of the Ohr in the Partzuf. As the Rav wrote for us, all that gives, gives in the more Av thing, and all that receives must receive in the more Zach thing, and this has already been explained above (Ohr Pnimi, Chap 11, item 3 and Histaklut Pnimit, Part 2, Chap 8).

It has been explained there that Hitpashtut Ein Sof to make Kelim is called bestowal upon the Partzuf. For example, it is known that for He’arat Yechida, Ohr Ein Sof must encounter the Masach de Behina Dalet, meaning the more Av thing. By the Hakaa of the Ohr, Ohr Hozer ascends and clothes up to Keter, which is Ohr Yechida.

If the degree does not have the above Aviut de Behina Dalet, but only Aviut de Behina Gimel, then Hitpashtut Ohr Ein Sof that strikes the Masach raises Ohr Hozer to a level that reaches and clothes only the level of Haya. Thus, the bestowal of the Ohr must be at the most Av degree.

However, the reception of the Ohr that is drawn in the above manner is the opposite. Although Ohr Yechida is given only by the most Av thing, being Behina Dalet, still that Ohr Yechida cannot clothe there, except in the most Zach thing in the degree, meaning only Kli de Keter. Similarly, Ohr Haya, which is poured by Behina Gimel, does not clothe there, but in Behina Aleph, which is the finest in that degree, as it is always.

It therefore follows, that because of the separation of Behina Gimel and Behina Dalet from the Partzuf, they drew far and became Makifim. For that reason, the giver can bestow upon the Partzuf neither Ohr Haya, nor Ohr Yechida. It is so because for bestowal of Ohr Yechida it needs Behina Dalet, and for bestowal of Ohr Haya it needs Behina Gimel, which are by now separated and gone from the Partzuf.

Thus, you evidently see that from now on, Ohr Yechida and Ohr Haya will be absent from the Partzuf, as Behina Gimel and Behina Dalet are separated and gone.

We also understand that the Levush, which is the Kli Makif from Behina Gimel, is Ohr Makif from Behinat Haya, for it is the Ohr that drew far and disappeared because of its disappearance from the Partzuf. Hence, now it only shines from afar, as Makif.

It is also clear that the Heichal became the Ohr Makif of Yechida, for this is the Ohr that disappeared along with Behina Dalet when she disappeared from the Partzuf, and must now shine from afar as Makif.

The three Kelim de NRN are regarded as Hitzon, Emtzai (Medial) and Pnimi

3. It therefore turns out that in Hitzoniut there are only three Behinot, which are three Kelim Hitzon, Emtza'i, Pnimi, that have corresponding Kelim to clothe the Nefesh Ruach Neshama inside them. However, Haya and Yechida do not have corresponding Kelim to clothe inside them and they remain as Ohr Makif.

The Ohr Yashar expands from above downward and is almost separated from its place in order to come down to the Tachtonim. For that reason it is in complete HaVaYot (pl. for HaVaYaH) and the Otiot are separated to themselves

4. Know that there is yet another difference: Ohr Yashar is almost separated from its place to (2) come down and bestow upon the Tachtonim. For that reason their HaVaYot (pl. for HaVaYaH) are simple and full. They are all HaVaYot with Otiot that are separated from one another.

Ohr Pnimi

2. Because the Ohr Yashar has a way of always expanding in Behina Dalet too, were it not for the Masach that detains it there. It is said, “is almost separated,” because everything that is received in Behina Dalet is regarded as separated from the Maatzil because of the Shinui Tzura in Behina Dalet.

The Ohr Hozer that leaves the Malchut and rises upward is square Elokim. The Otiot rise and connect with each other until they come to their Shoresh

5. However, the Ohr Hozer (3) is a Ribua such as that: Aleph (אי), Aleph Lamed (אליי), Aleph Lamed Hey (אלהיי), Aleph Lamed Hey Yod (אלה'יי), Aleph Lamed Hey Yod Mem (אלה'םיי). These Otiot are always connected, indicating that they rise and are connected to each other until they connect with the Shoresh and their Maatzil as they wish to depart from the Tachtonim.

Ohr Pnimi

3. Ribua means that the Otiot of the Name, meaning the five Behinot in the Masach de Kli de Malchut come and join and disappear in one another. The Otiot imply the five Behinot of the Hizdakchut of the Masach. The degree of Keter appears first, being the Aleph of Elokim.

When purified from Behina Dalet to Behina Gimel, only the level of Hochma appears, which is the Lamed, and the Keter disappears, clothes inside the level of Hochma, and they become Aleph Lamed (א"ל).

When purified to Behina Bet, only the degree of Bina appears, which is the Hey. Thus the Lamed too, being the level of Hochma, clothes inside Bina, and becoming Aleph, Lamed, Hey (אל"ה). When purified to Behina Aleph, and only the level of ZA appears, which is the Yod, Keter, Hochma and Bina clothe ZA. They become Aleph, Lamed, Hey, Yod (אלה"י).

When purified completely to its Shoresh, which is the final Mem (ם), Keter, Hochma, Bina and ZA disappear and join in that final Mem and become (אלהי"ם).

There is Panim and Achor in the Kelim, but there is no Panim and Achor in the Orot, but only Hitpashtut and Histalkut, Ohr Yashar and Ohr Hozer, because they are all Pnimiut

6. We should thoroughly understand the truth of the matter of Panim and Achor. In the Orot they are called Hitpashtut and Histalkut, and they are called Yosher and Hozer. In the Kelim they are called Panim and Achor, meaning in the Ohr there is no Panim and Achor, for it is all Pnimiut.